2 เปโตร 3:18 วิจารณ์

The apostle drawing towards the conclusion of his second epistle, begins this last chapter with repeating the account of his design and scope in writing a second time to them (Pe2 3:1-2). II. He proceeds to mention one thing that induced him to write this second epistle, namely, the coming of scoffers, whom he describes (Pe2 3:3-7). III. He instructs and establishes them in the coming of our Lord Jesus Christ to judgment (Pe2 3:8-10). IV. He sets forth the use and improvement which Christians ought to make of Christ's second coming, and that dissolution and renovation of things which will accompany that solemn coming of our Lord (Pe2 3:11-18).

INTRODUCTION TO 2 PETER 3 In this chapter the apostle makes mention of the end and design of his writing this second epistle; foretells that there would be scoffers at the coming of Christ in the last days; describes the coming of Christ and the burning of the world; and closes with the use saints should make of these things. The end of his writing both this and the former epistle was to put the persons he writes unto in mind of the doctrines and ordinances of the Gospel, delivered by the prophets and apostles, Pe2 3:1; and then, agreeably to what the prophets had said, he predicts that there would be scoffers in the last day; who are described by their sinful course of life, and by their words, what they would say concerning the coming of Christ, and their reasoning about it, Pe2 3:3; which arose from their ignorance of the creation of the heavens and the earth, and of the situation of them; and is refuted by showing that things have not remained as they were from the creation; that the earth standing in and out of the water, as it was capable of being overflowed with a flood, so it perished by one; and that the present heavens and earth are reserved and prepared for a general burning at the day of judgment, in which wicked men will be destroyed, Pe2 3:5; but let these men scoff as they will, the length of time since the promise of Christ's coming was made should be no objection with the saints to the performance of it; since the longest term of time is nothing with God, however considerable it may be with men, Pe2 3:8; besides, the reason of the coming of Christ being deferred, is not owing to any dilatoriness in the performance of the promise, but to the longsuffering of God towards his elect, being unwilling that anyone of them should be lost, but that all should be brought to repentance, Pe2 3:9; but as for the coming of Christ, that is certain, and will be sudden; at which time will be the general conflagration, which is described in a very awful manner, Pe2 3:10; and the use to be made of such a tremendous dispensation by the saints is to live a holy and godly conversation, Pe2 3:11; to be eagerly looking for the coming of Christ, Pe2 3:12, and to expect, according to his promise, new heavens and a new earth, in which will dwell righteous persons, Pe2 3:13; and to be diligent to be found in peace at that day, Pe2 3:14; and to account the longsuffering of God salvation; and the whole of this account, and the use of it, is strengthened by the testimony of the Apostle Paul, of whom, and of his epistles, a character is given, Pe2 3:15; and the epistle is concluded with some cautions and exhortations to the saints, to beware lest they should be carried away with the errors of wicked men, and so fall from any degree of steadfastness in the faith; and to be concerned for a growth in grace, and in the knowledge of Christ Jesus, to whom glory is to be ascribed for ever and ever, Pe2 3:17.

But grow in grace,.... In the gifts of grace, which, under a divine blessing, may be increased by using them: gifts neglected decrease, but stirred up and used, are improved and increase. And though men are to be thankful for their gifts, and be contented with them, yet they may lawfully desire more, and in the use of means seek an increase of them, which may be a means of preserving themselves, and others, from the error of the wicked. Moreover, by "grace" may be meant internal grace. The work of grace is gradual; it is like a grain of mustard seed, or like seed cast into the earth, which springs up, it is not known how, first the blade, then the ear, then the full corn in the ear; saints are first babes, and from children they grow to young men, and from young men to fathers. There is such a thing as growth in grace, in this sense; every grace, as to its act and exercise, is capable of growing and increasing; faith may grow exceedingly, hope abound, love increase, and patience have its perfect work, and saints may grow more humble, holy, and self-denying: this is indeed God's work, to cause them to grow, and it is owing to his grace; yet saint, should show a concern for this, and make use of means which God owns and blesses for this purpose, such as prayer, attending on the word, and looking over the promises of God, for an increase of faith; recollecting past experiences, and looking to the death and resurrection of Christ for the encouragement of hope, and to the love of God and Christ, for the stirring up of love to both, and to the saints; considering the sufferings of Christ, the desert of sin, and the glories of another world, to promote patience and self-denial, and the pattern of Christ, to excite to humility; though "grace" may also intend the Gospel, the knowledge of which is imperfect, and may be increased in the use of means, and which is a special preservative against error, a growth in which saints should be concerned for: and in the knowledge of our Lord and Saviour Jesus Christ; of his person, office, and grace, than which nothing is more valuable, and is to be preferred to everything; it is the principal thing in grace, and is the beginning and pledge of eternal life, and will issue in it; for an increase of which, and a growth in it, the word and ordinances are designed; and nothing can be a greater security against error than an experimental growing knowledge of Christ. The Syriac version adds, "and of God the Father"; and so some copies read: to him be glory, both now, and for ever; or "to the day of eternity"; that is, to Christ, who is truly God, or otherwise such a doxology would not belong to him, be ascribed the glory of deity, of all divine perfections; the glory of all his offices and work as Mediator; the glory of man's salvation; and the glory of all that grace, and the growth of it, together with the knowledge of himself, which saints have from him; and that both in this world, and that which is to come. Amen; so be it. Next: 1 John Introduction

Grow in the faith which is yours by baptism and in the knowledge which comes from putting that faith into practice.

Therefore, beloved, since you know this beforehand, take care that you are not led astray by the error of the wicked and fall from your own commitment, but grow in grace and knowledge of our Lord and Savior Jesus Christ. To Him be glory both now and to the day of eternity. Amen. Truly, he calls faith in the Lord its own commitment. And just as he concludes in his other Epistle with prayer, so in this one, he prays for an increase in faith in the Lord for them.

But grow in grace, etc. According to that of the Psalmist: They will go from strength to strength, the God of gods will be seen in Zion (Psalm 83).

To Him be glory both now and unto the day of eternity. Glory always to the Savior God and our Lord, both now when amidst the daily pressures of adversities we still, placed in the flesh, wander far from Him, and especially then when He, long desired by all nations, coming, will have deigned to illuminate us with the presence of His vision. Meanwhile, because we sigh, we rightly and diligently sing: For one day in your courts is better than a thousand (Psalm 83).

Finally, just as he ends the first epistle with a prayer, so also in the second he asks for their growth in the faith of the Lord.

The apostle shows his design in writing this and the preceding epistle, Pe2 3:1, Pe2 3:2. Describes the nature of the heresies which should take place in the last times, Pe2 3:3-8. A thousand years with the Lord are but as a day, Pe2 3:9. He will come and judge the world as he has promised, and the heavens and the earth shall be burnt up, Pe2 3:10. How those should live who expect these things, Pe2 3:11, Pe2 3:12. Of the new heavens and the new earth, and the necessity of being prepared for this great change, Pe2 3:13, Pe2 3:14. Concerning some difficult things in St. Paul 's epistles, Pe2 3:15, Pe2 3:16. We must watch against the error of the wicked, grow in grace, and give all glory to God, Pe2 3:17, Pe2 3:18.

But grow in grace - Increase in the image and favor of God; every grace and Divine influence which ye have received is a seed, a heavenly seed, which, if it be watered with the dew of heaven from above, will endlessly increase and multiply itself. He who continues to believe, love, and obey, will grow in grace, and continually increase in the knowledge of Jesus Christ, as his sacrifice, sanctifier, counsellor, preserver, and final Savior. The life of a Christian is a growth; he is at first born of God, and is a little child; becomes a young man, and a father in Christ. Every father was once an infant; and had he not grown, he would have never been a man. Those who content themselves with the grace they received when converted to God, are, at best, in a continual state of infancy: but we find, in the order of nature, that the infant that does not grow, and grow daily, too, is sickly and soon dies; so, in the order of grace, those who do not grow up into Jesus Christ are sickly, and will soon die, die to all sense and influence of heavenly things. There are many who boast of the grace of their conversion; persons who were never more than babes, and have long since lost even that grace, because they did not grow in it. Let him that readeth understand. To him - The Lord Jesus, be glory - all honor and excellency attributed, both now - in this present state, and for ever, εις ἡμεραν αιωνος, to the day of eternity - that in which death, and misery, and trial, and darkness, and change, and time itself, are to the righteous for ever at an end: it is eternity; and this eternity is one unalterable, interminable, unclouded, and unchangeable Day! Amen - So let it be! and so it shall be! Though this word is wanting in some reputable MSS., get it should be retained, as it has here more than usual authority in its support. Subscriptions to this epistle in the Versions: The end of the Second Epistle of Peter the apostle. - Syriac. The Second Epistle of Peter the apostle is ended. - Syriac Philoxenian. Nothing in the printed Vulgate. The end of the epistles of blessed Peter the apostle, the rock of the faith. - Arabic. The Second Epistle of Peter is ended; and glory be to God for ever and ever! - Aethiopic. Nothing in the Coptic. The end of the Second catholic Epistle of St. Peter. - Complutensian Polyglot. The end of the Second Epistle of St. Peter. - Bib. Lat., edit. antiq. Subscriptions in the Manuscripts; Of the second of Peter. - Codex Alexandrius, and Codex Vaticanus. Of the catholic epistle of Peter. - Codex Ephrem. The Second Epistle of the holy Apostle Peter. - Other MSS. We have now passed over all the canonical writings of Peter that are extant; and it is worthy of remark that, in no place of the two epistles already examined, nor in any of this apostle's sayings in any other parts of the sacred writings do we find any of the peculiar tenets of the Romish Church: not one word of his or the pope's supremacy; not one word of those who affect to be his successors; nothing of the infallibility claimed by those pretended successors; nothing of purgatory, penances, pilgrimages, auricular confession, power of the keys, indulgences, extreme unction, masses, and prayers for the dead; and not one word on the most essential doctrine of the Romish Church, transubstantiation. Now, as all these things have been considered by themselves most essential to the being of that Church; is it not strange that he, from whom they profess to derive all their power, authority, and influence, in spiritual and secular matters, should have said nothing of these most necessary things? Is it not a proof that they are all false and forged; that the holy apostle knew nothing of them; that they are no part of the doctrine of God; and, although they distinguish the Church of Rome, do not belong to the Church of Christ? It is no wonder that the rulers of this Church endeavor to keep the Scriptures from the common people; for, were they permitted to consult these, the imposture would be detected, and the solemn, destructive cheat at once exposed.

SURENESS OF CHRIST'S COMING, AND ITS ACCOMPANIMENTS, DECLARED IN OPPOSITION TO SCOFFERS ABOUT TO ARISE. GOD'S LONG SUFFERING A MOTIVE TO REPENTANCE, AS PAUL'S EPISTLES SET FORTH; CONCLUDING EXHORTATION TO GROWTH IN THE KNOWLEDGE OF CHRIST. (2Pe. 3:1-18) now--"This now a second Epistle I write." Therefore he had lately written the former Epistle. The seven Catholic Epistles were written by James, John, and Jude, shortly before their deaths; previously, while having the prospect of being still for some time alive, they felt it less necessary to write [BENGEL]. unto you--The Second Epistle, though more general in its address, yet included especially the same persons as the First Epistle was particularly addressed to. pure--literally, "pure when examined by sunlight"; "sincere." Adulterated with no error. Opposite to "having the understanding darkened." ALFORD explains, The mind, will, and affection, in relation to the outer world, being turned to God [the Sun of the soul], and not obscured by fleshly and selfish regards. by way of--Greek, "in," "in putting you in remembrance" (Pe2 1:12-13). Ye already know (Pe2 3:3); it is only needed that I remind you (Jde 1:5).

grow--Not only do not "fall from" (Pe2 3:17), but grow onward: the true secret of not going backward. Eph 4:15, "Grow up into Him, the Head, Christ." grace and . . . knowledge of . . . Christ--"the grace and knowledge of Christ" [ALFORD rightly]: the grace of which Christ is the author, and the knowledge of which Christ is the object. for ever--Greek, "to the day of eternity": the day that has no end: "the day of the Lord," beginning with the Lord's coming. Next: 1 John Introduction